And when My servants ask
you (O Muhammad concerning Me, then answer them), I am indeed near (to
them by My knowledge). I respond to the invocations of the supplicant when
he calls on Me (without any mediator or intercessor). So let them obey Me
and believe in Me, so that they may be led aright.

Imam Ahmad reported that
Abu Musa Al-Ashari said,

"We were in the company
of Allah's Messenger during a battle. Whenever we climbed a high place,
went up a hill or went down a valley, we used to say, `Allah is the Most
Great,' raising our voices.

O people! Be merciful to
yourselves (i.e., don't raise your voices), for you are not calling a deaf
or an absent one, but One Who is All-Hearer, All-Seer. The One Whom you
call is closer to one of you than the neck of his animal.

O Abdullah bin Qais (Abu Musa's name) should I teach you a statement that is a treasure
of Paradise: `La hawla wa la quwwata illa billah
(there is no power or strength except from Allah).'

This Hadith was also
recorded in the Two Sahihs, and Abu
Dawud, An-Nasa'i, At-Tirmidhi and Ibn Majah recorded similar wordings.

Furthermore, Imam Ahmad
recorded that Anas said that the Prophet said:

There is no Muslim man on
the face of the earth who supplicates to Allah but Allah would either
grant it to him, or avert harm from him of equal proportions, as long as
his supplication does not involve sin or cutting the relations of the
womb.

So now have sexual relations with them and seek that which Allah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread (darkness of
night), then complete your fast till the nightfall.

It is made lawful
for you to have sexual relations with your wives on the night of As-Siyam
(fasting).

These Ayat contain a
relief from Allah for the Muslims by ending the practice that was observed
in the early years of Islam. At that time, Muslims were allowed to eat,
drink and have sexual intercourse only until the `Isha' (Night) prayer,
unless one sleeps before the `Isha' prayer. Those who slept before `Isha'
or offered the `Isha' prayer, were not allowed to drink, eat or sexual
intercourse sex until the next night. The Muslims found that to be
difficult for them.

In short, the wife and
the husband are intimate and have sexual intercourse with each other, and
this is why they were permitted to have sexual activity during the nights
of Ramadan, so that matters are made
easier for them.

Abu Ishaq reported that
Al-Bara bin Azib said,

"When the Companions of Allah's Messenger
observed fast but would sleep before breaking their fast, they would
continue fasting until the following night.

Qays bin Sirmah Al-Ansari
was fasting one day and was working in his land. When the time to break
the fast came, he went to his wife and said, `Do you have food?'

She said, `No. But I
could try to get you some.'

His eyes then were
overcome by sleep and when his wife came back, she found him asleep. She
said, `Woe unto you! Did you sleep?'

In the middle of the next
day, he lost consciousness and mentioned what had happened to the Prophet.

Then, this Ayah was revealed: أُحِلَّ
لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ (It is made lawful for
you to have sexual relations with your wives on the night of As-Siyam
(fasting)) until... وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ
لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ
(and eat and drink until
the white thread (light) of dawn appears to you distinct from the black
thread (darkness of night), then complete your fast till the nightfall).

Consequently, they were very delighted.''

Al-Bukhari reported this
Hadith
by Abu Ishaq who related that he heard Al-Bara say,

"When fasting Ramadan was ordained, Muslims used to
refrain from sleeping with their wives the entire month, but some men used
to deceive themselves.

"During the month of Ramadan,
after Muslims would pray `Isha', they
would not touch their women and food until the next night. Then some
Muslims, including Umar bin Al-Khattab, touched (had sex with) their wives
and had some food during Ramadan after
`Isha'. They complained to Allah's
Messenger. Then Allah sent down: عَلِمَ اللّهُ أَنَّكُمْ
كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالآنَ
بَاشِرُوهُنَّ (Allah knows that you used
to deceive yourselves, so He turned to you (accepted your repentance) and
forgave you. So now have sexual relations with them).''

وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ
لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ (Eat and drink until the
white thread appears to you, distinct from the black thread), and (of dawn)
was not revealed, some people who intended to fast, tied black and white
threads to their legs and went on eating till they differentiated between
the two.

Allah then revealed the words, (of dawn), and it became clear to
them that it meant (the darkness of) night and (the light of) day.''

Al-Bukhari recorded that
Ash-Sha`bi said that Adi said,

"I took two strings, one
black and the other white and kept them under my pillow and went on
looking at them throughout the night, but could not make any distinction
between the two.

So, the next morning I
went to Allah's Messenger and told him the whole story. He said:

Your Qafa is wide if you see the two threads.
Rather, they are the blackness of the night and the whiteness of the
daylight.

Suhur is Recommended

Allah allowed eating and
drinking until dawn, it represents proof that Suhur is encouraged, since
it is a Rukhsah (concession or allowance) and Allah likes that the
Rukhsah
is accepted and implemented.

The authentic Sunnah indicates that eating
the Suhur is encouraged.

It is reported in the Two
Sahihs that Anas narrated that Allah's Messenger said:

The Adhan pronounced by
Bilal should not stop you from taking Suhur, for he pronounces the
Adhan
at night. Hence, eat and drink until you hear the Adhan by Ibn Umm Maktum,
for he does not call the Adhan until
dawn.

This is the wording
collected by Al-Bukhari.

Imam Ahmad reported that
Qays bin Talq quoted from his father that Allah's Messenger said:

Do not be stopped by Bilal's
Adhan or the (ascending) whiteness, until it spreads.

Muslim also
recorded this Hadith.

There is no Harm in
beginning the Fast while Junub (a state of major ritual impurity)

Issue:

Among the benefits
of allowing sexual activity, eating and drinking until dawn for those who
are fasting, is that it is allowed to start the fast while Junub (in the
state of impurity after sexual discharge), and there is no harm in this
case if one takes a bath any time in the morning after waking up, and
completes the fast.

This is the opinion of the Four
Imams and the majority
of the scholars.

Al-Bukhari and Muslim
recorded that Aishah and Umm
Salamah said that;

Allah's Messenger used to wake up while
Junub from sexual intercourse, not wet
dreams, and he would take a bath and fast.

Umm Salamah added that he
would not break his fast or make up for that day.

Muslim recorded that
Aishah
said that a man asked:

"O Messenger of Allah!
The (Dawn) prayer time starts while I am Junub,
should I fast?''

Allah's Messenger
replied,

وَأَنَا تُدْرِكُنِي
الصَّلاةُ وَأَنَا جُنُبٌ فَأَصُوم

And I, the prayer time
starts while I am Junub and I fast.

He said, "You are not
like us, O Messenger of Allah! Allah has forgiven your previous and latter
sins.''

"I am not like you, I am given food and
drink during my sleep by my Lord."

So, when the people refused to stop
Al-Wisal, the Prophet fasted two days and two nights (along with those who
practiced Wisal) and then they saw the crescent moon (of the month of
Shawwal). The Prophet said to them
(angrily):

لَوْ تَأَخَّرَ
الْهِلَالُ لَزِدْتُكُم

If the crescent had not
appeared, I would have made you fast for a longer period.

That was as a punishment
for them (when they refused to stop practicing Al-Wisal).

This Hadith is also recorded in the Sahihayn.

The prohibition of Al-Wisal
was also mentioned in a number of other narrations. It is a fact that
practicing Al-Wisal was one of the special qualities of the Prophet, for
he was capable and assisted in his practice of it. It is obvious that the
food and drink that the Prophet used to get while practicing Al-Wisal was
spiritual and not material, otherwise he would not be practicing Al-Wisal.

We should mention that it
is allowed to refrain from breaking the fast from sunset until before dawn
(Suhur).

A Hadith narrated by Abu Sa`id Khudri
states that Allah's Messenger said:

I am not similar to you,
for I have One Who makes me eat and drink during the night.

This Hadith is also collected in the Two Sahihs.

The Rulings of Itikaf

Allah said:

...
وَلاَ تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ...

And do not have sexual
relations with them (your wives) while you are in Itikaf in the
Masjids.

Ali bin Abu Talhah reported that Ibn Abbas said,

"This Ayah is about
the man who stays in Itikaf at the
mosque during Ramadan or other months,
Allah prohibited him from touching (having sexual intercourse with) women,
during the night or day, until he finishes his
Itikaf.''

Ad-Dahhak said,

"Formerly, the man who practiced Itikaf would go out of the mosque and, if
he wished, would have sexual intercourse (with his wife). Allah then said: وَلاَ تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
(And do not have sexual
relations with them (your wives) while you are in Itikaf in the Masjids.

meaning, `Do not touch
your wives as long as you are in Itikaf,
whether you were in the mosque or outside of it'.''

It is also the opinion of
Mujahid, Qatadah and several other scholars, that;

the Muslims used to have
sexual intercourse with the wife while in Itikaf
if they departed the mosque until the Ayah
was revealed.

What Ibn Abu Hatim
reported from these people is the agreed upon practice among the scholars.

Those who are in Itikaf are not allowed to have sexual
intercourse as long as they are still in Itikaf
in the mosque. If one has to leave the mosque to attend to a need, such as
to relieve the call of nature or to eat, he is not allowed to kiss or
embrace his wife or to busy himself with other than his Itikaf. He is not even allowed to visit
ailing persons, but he can merely ask about their condition while passing
by.

Itikaf has several other rulings that are explained in the
books (of Fiqh), and we have mentioned
several of these rulings at the end of our book on Siyam (Fasting), all praise is due to
Allah.

Furthermore, the scholars
of Fiqh used to follow their
explanation of the rules for fasting with the explanation of the rules for
Itikaf, as this is the way these acts
of worship were mentioned in the Qur'an.

By mentioning Itikaf
after fasting, Allah draws attention to practicing Itikaf during the
month of the fast, especially the last part of the month. The Sunnah of
Allah's Messenger is that he used to perform Itikaf during the last ten
nights of the month of Ramadan until he died.

Afterwards, the Prophet's
wives used to perform Itikaf as the Two
Sahihs recorded from Aishah the
Mother of the believers.

It is reported in the Two
Sahihs that;

Safiyyah,
the daughter of Huyai, went to Allah's Messenger to visit him in the
mosque while he was in Itikaf.

She had a talk with him for a while, then
she got up in order to return home. The Prophet accompanied her back home,
as it was night. Her house was at Usamah bin Zayd's house on the edge of
Al-Madinah.

While they were walking,
two Ansari men met them and passed by them in a hurry, for they were shy
to bother the Prophet while he was walking with his wife. He told them:

عَلى رِسْلِكُمَا،
إِنَّهَا صَفِيَّةُ بِنْتُ حُيَي

Do not run away! She is
(my wife) Safiyyah bint Huyai.

Both of them said, "All praise is due to
Allah, How dare we think of any evil? O Allah's Messenger!''

Shaytan reaches everywhere in the human body, that the blood
reaches. I was afraid lest Shaytan
might suggest an evil thought in your minds.

Imam Ash-Shafii
commented,

"Allah's Messenger sought
to teach his Ummah to instantly
eliminate any evil thought, so that they do not fall into the prohibited.
They (the two Ansari men) had more fear of Allah than to think evil of the
Prophet. Allah knows best.''

The Ayah (2:187)
prohibits sexual intercourse and anything like kissing or embracing that
might lead to it during Itikaf. As for having the wife helping the
husband, it is allowed.

It is reported in the Two
Sahihs that Aishah said,

"Allah's Messenger would
bring his head near me (in her room) and I would comb his hair, while I
was on my menses. He would enter the room only to attend to what a man
needs.''

Allah's statement:

... تِلْكَ حُدُودُ
اللّهِ ...

These are the limits
(set) by Allah,

means, `This is what We
have explained, ordained, specified, allowed and prohibited for fasting.
We also mentioned the fast's objectives, what is permitted during it, and
what is required of it. These are the set limits that Allah has legislated
and explained, so do not come near them or transgress them.'

... َلاَ تَقْرَبُوهَا ...

so approach them not.

Abdur-Rahman bin Zayd bin
Aslam said,

"Allah's set limits
mentioned in the Ayah mean these four
limits (and he then recited): أُحِلَّ
لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ (It is made lawful for
you to have sexual relations with your wives on the night of As-Siyam
(fasting).) and he recited up to: ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ (then complete your
Sawm
(fast) till the nightfall).

My father and other's used to say similarly
and recite the same Ayah to us.''

Allah said:

... كَذَلِكَ يُبَيِّنُ اللّهُ آيَاتِهِ لِلنَّاسِ
...

Thus does Allah make
clear His Ayat to mankind,

meaning, `Just as He
explains the fast and its rulings, He also explains the other rulings by
the words of His servant and Messenger, Muhammad.'

Allah continues:

... لِلنَّاسِ
لَعَلَّهُمْ يَتَّقُونَ﴿١٨٧﴾

to mankind that they may
attain Taqwa.

meaning, `So that they
know how to acquire the true guidance and how to worship (Allah).'

2:188
And eat up not one another's property unjustly (in any illegal way, e.g.,
stealing, robbing, deceiving), nor give bribery to the rulers (judges
before presenting your cases) that you may knowingly eat up a part of the
property of others sinfully.

And eat up not one
another's property unjustly (in any illegal way, e.g., stealing, robbing,
deceiving), nor give bribery to the rulers (judges before presenting your
cases) that you may knowingly eat up a part of the property of others
sinfully.

Ali bin Abu Talhah
reported that Ibn Abbas said,

"This Ayah is about the indebted
person when there is no evidence of the loan. So he denies taking the loan
and the case goes to the authorities, even though he knows that it is not
his money and that he is a sinner, consuming what is not allowed for
him.''

I am only human! You
people present your cases to me, and as some of you may be more eloquent
and persuasive in presenting his argument, I might issue a judgment in his
benefit. So, if I give a Muslim's right to another, I am really giving him
a piece of fire; so he should not take it.

The Ayah and the Hadith
prove that the judgment of the authorities in any case does not change the
reality of the truth. Hence, the ruling does not allow what is in fact
prohibited or prohibit what is in fact allowed. It is only applicable in
that case. So if the ruling agrees with the truth, then there is no harm
in this case. Otherwise, the judge will acquire his reward, while the
cheater will acquire the evil burden. This is why Allah said:

And eat up not one
another's property unjustly, nor give bribery to the rulers (judges before
presenting your cases) that you may knowingly eat up a part of the
property of others sinfully.

meaning, `While you know the falsehood of
what you claim.'

Qatadah said,

"O son of Adam! Know that
the judge's ruling does not allow you what is prohibited or prohibit you
from what is allowed. The judge only rules according to his best judgment
and according to the testimony of the witnesses. The judge is only human
and is bound to make mistakes.

Know that if the judge
erroneously rules in some one's favor, then that person will still
encounter the dispute when the disputing parties meet Allah on the Day of
Resurrection. Then, the unjust person will be judged swiftly and precisely
with that which will surpass whatever he acquired by the erroneous
judgment he received in the life of this world.''

It is not Al-Birr (piety, righteousness, etc.) that you enter the houses
from the back, but Al-Birr is from Taqwa. So enter houses through their
proper doors, and have Taqwa of Allah that you may be successful.

They ask you (O Muhammad)
about the crescents. Say: "These are signs to mark fixed periods of time
for mankind and for the pilgrimage.''

Al-Awfi related that Ibn
Abbas said,

"The people asked Allah's
Messenger about the crescent moons. Thereafter, this Ayah was revealed, so that they mark their acts of worship, the
Iddah
(the period of time a divorced woman or a widow is required to wait before
remarrying) of their women and the time of their Hajj (pilgrimage to
Makkah).''

Allah has made the
crescents signs to mark fixed periods of time for mankind. Hence, fast on
seeing it (the crescent for Ramadan) and break the fast on seeing it (the
crescent for Shawwal). If it (the
crescent) was obscure to you then count thirty days (mark that month as
thirty days).

This Hadith was also
collected by Al-Hakim in his Mustadrak, and he said, "The chain is
Sahih,
and they (Al-Bukhari and Muslim) did not recorded it."

It is not Al-Birr (piety, righteousness, etc.) that
you enter the houses from the back, but Al-Birr
is from Taqwa. So enter houses through
their proper doors.

Al-Bukhari recorded that
Al-Bara said,

"During the time of Jahiliyyah, they used to enter the house
from the back upon assuming the Ihram.
Thereafter, Allah revealed (the following Ayah: وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا
وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا (It is not
Al-Birr
(piety, righteousness, etc.) that you enter the houses from the back but
Al-Birr is from Taqwa. So enter houses through their proper doors)."

Abu Dawud At-Tayalisi
recorded the same Hadith from Al-Bara but with the wording;

"The Ansar used to enter their houses from the
back when returning from a journey. Thereafter, this Ayah (2:189 above) was revealed...''

Al-Hasan said,

"When some people during
the time of Jahiliyyah would leave
home to travel, and then decide not to travel, they would not enter the
house from its door. Rather, they would climb over the back wall. Allah
the Exalted said:
وَلَيْسَ
الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا
(It is not Al-Birr
(piety, righteousness) that you enter the houses from the back).''

Allah's statement:

...
وَاتَّقُواْ اللّهَ لَعَلَّكُمْ
تُفْلِحُونَ
﴿١٨٩﴾

...and have Taqwa of Allah that you may be
successful.

Have Taqwa of Allah, means to do what He has
commanded you and refrain from what He has forbidden for you,
لَعَلَّكُمْ
تُفْلِحُونَ (that you may be
successful), tomorrow when you stand before Him and He thus rewards you
perfectly.

2:193 And fight them
until there is no more Fitnah (disbelief and worshipping of others along
with Allah) and the religion (all and every kind of worship) is for Allah
(Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers).

And fight in the way of Allah those who fight you, but
transgress not the limits. Truly, Allah likes not the transgressors.

Abu Jafar Ar-Razi said
that Ar-Rabi bin Anas said that Abu Al-Aliyah commented on what Allah
said: وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ (And fight in the way of
Allah those who fight you),

"This was the first
Ayah about fighting that was revealed in Al-Madinah.
Ever since it was revealed, Allah's Messenger used to fight only those who
fought him and avoid non-combatants. Later, Surah Bara'h was revealed.''

Abdur-Rahman bin Zayd bin Aslam said
similarly, then he said that;

this was later abrogated by the
Ayah: فَاقْتُلُواْ
الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ (then kill them wherever
you find them), (9:5).

However, this statement
is not plausible, because Allah's statement: الَّذِينَ يُقَاتِلُونَكُمْ (...those who fight you)
applies only to fighting the enemies who are engaged in fighting Islam and
its people. So the Ayah means,

`Fight those who fight
you', just as Allah said in another Ayah: وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا
يُقَاتِلُونَكُمْ كَآفَّةً (...and fight against the
Mushrikin collectively as they fight
against you collectively), (9:36).

This is why Allah said
later in the Ayah: وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ
أَخْرَجُوكُمْ (And kill them wherever
you find them, and turn them out from where they have turned you out),

meaning, `Your energy should be spent on fighting them, just as their
energy is spent on fighting you, and on expelling them from the areas from
which they have expelled you, as a law of equality in punishment.'

The Prohibition of
mutilating the Dead and stealing from the captured Goods

Allah said:

...
وَلاَ تَعْتَدُواْ إِنَّ اللّهَ لاَ يُحِبِّ الْمُعْتَدِينَ

but transgress not the
limits. Truly, Allah likes not the transgressors.

This Ayah means,

`Fight
for the sake of Allah and do not be transgressors,' such as, by committing
prohibitions.

Al-Hasan Al-Basri stated that transgression (indicated by
the Ayah),

"includes mutilating the
dead, theft (from the captured goods), killing women, children and old
people who do not participate in warfare, killing priests and residents of
houses of worship, burning down trees and killing animals without real
benefit.''

This is also the opinion of Ibn
Abbas, Umar bin Abdul-Aziz, Muqatil bin Hayyan and others.

Muslim
recorded in his Sahih that Buraydah narrated that Allah's Messenger said:

Fight for the sake of
Allah and fight those who disbelieve in Allah. Fight, but do not steal
(from the captured goods), commit treachery, mutilate (the dead), or kill
a child, or those who reside in houses of worship.

It is reported in the Two
Sahihs that Ibn Umar said,

"A woman was found dead
during one of the Prophet's battles and the Prophet then forbade killing
women and children.''

And kill them wherever you find them, and turn them out
from where they have turned you out. And Al-Fitnah is worse than killing.

Since Jihad involves killing and shedding the
blood of men, Allah indicated that these men are committing disbelief in
Allah, associating with Him (in the worship) and hindering from His path,
and this is a much greater evil and more disastrous than killing.

If anyone mentions the
fighting in it that occurred by Allah's Messenger, then say that Allah
allowed His Messenger, but did not allow you.

In this Hadith, Allah's
Messenger mentions fighting the people of Makkah when he conquered it by
force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:

...unless they (first)
fight you there. But if they attack you, then kill them. Such is the
recompense of the disbelievers.

Allah states:

`Do not
fight them in the area of the Sacred Mosque unless they start fighting you
in it. In this case, you are allowed to fight them and kill them to stop
their aggression.'

Hence, Allah's Messenger took the pledge from his
Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the
polytheists), after the tribes of Quraysh and their allies, Thaqif and
other groups, collaborated against the Muslims (to stop them from entering
Makkah to visit the Sacred House). Then, Allah stopped the fighting before
it started between them and said:

Had there not been
believing men and believing women whom you did not know, that you may kill
them and on whose account a sin would have been committed by you without
(your) knowledge, that Allah might bring into His mercy whom He wills
ـ
if they (the believers and the disbelievers) had been apart, We verily,
would have punished those of them who disbelieved with painful torment.
(48:25)

which means, `If they
(polytheists) cease fighting you in the Sacred Area, and come to Islam and
repent, then Allah will forgive them their sins, even if they had before
killed Muslims in Allah's Sacred Area.'

I have been ordered (by
Allah) to fight the people until they proclaim, `None has the right to be
worshipped but Allah'. Whoever said it, then he will save his life and
property from me, except for cases of the law, and their account will be
with Allah.

Allah's statement:

...
فَإِنِ انتَهَواْ فَلاَ عُدْوَانَ إِلاَّ عَلَى
الظَّالِمِينَ﴿١٩٣﴾

But if they cease, let
there be no transgression except against the wrongdoers.

indicates that, `If they
stop their Shirk and fighting the
believers, then cease warfare against them. Whoever fights them afterwards
will be committing an injustice. Verily aggression can only be started
against the unjust.'

This is the meaning of
Mujahid's statement that only combatants should be fought.

Or, the meaning of the Ayah indicates that,

`If they abandon their
injustice, which is Shirk in this
case, then do not start aggression against them afterwards.'

The aggression here means
retaliating and fighting them, just as Allah said:

Then whoever transgresses
against you, you transgress likewise against him. (2:194)

Similarly, Allah said:

وَجَزَآءُ سَيِّئَةٍ
سَيِّئَةٌ مِّثْلُهَا

The recompense for an
evil is an evil like thereof. (42:40)

and,

وَإِنْ عَاقَبْتُمْ
فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ

And if you punish them,
then punish them with the like of that with which you were afflicted.
(16:126)

Ikrimah and Qatadah stated,

"The unjust person is he who refuses to proclaim, `There
is no God worthy of worship except Allah'.''

Under Allah's statement:
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ (And fight them until
there is no more Fitnah, Al-Bukhari recorded that Nafi said that;

two men
came to Ibn Umar during the conflict of Ibn Az-Zubayr and said to him,
"The people have fallen into shortcomings and you are the son of Umar and
the Prophet's Companion. Hence, what prevents you from going out?''

He
said, "What prevents me is that Allah has for bidden shedding the blood of
my (Muslim) brother.''

They said, "Did not Allah say:
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ (And fight them until
there is no more Fitnah (disbelief and worshipping of others along with
Allah)!''

He said, "We did fight
until there was no more Fitnah and the
religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other
than Allah!''

Uthman bin Salih added that;

a man came to Ibn Umar and asked him, "O Abu
Abdur-Rahman! What made you perform Hajj
one year and Umrah another year and
abandon Jihad in the cause of Allah,
although you know how much He has encouraged performing it!''

He said, "O my nephew! Islam is built on five (pillars):

believing in Allah and His Messenger,

the five daily prayers,

fasting Ramadan,

paying the Zakah and

performing Hajj
(pilgrimage) to the House.''

They said, "O Abu Abdur-Rahman! Did you not hear what
Allah said in His Book:

And if two parties (or
groups) among the believers fall to fighting, then make peace between them
both. But if one of them outrages against the other, then fight you (all)
against the one that which outrages till it complies with the command of
Allah. (49:9)

and,
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ (And fight them
until there is no more Fitnah
(disbelief).

He said, "That we did
during the time of Allah's Messenger when Islam was still weak and (the
Muslim) man used to face trials in his religion, such as killing or
torture. When Islam became stronger (and apparent), there was no more
Fitnah.''

He asked, "What do you
say about Ali and Uthman?''

He said, "As for Uthman,
Allah has forgiven him. However, you hated the fact that Allah had
forgiven him!

As for Ali, he is the
cousin of Allah's Messenger and his son-in-law.''

He then pointed with his
hand, saying, "This is where his house is located (meaning, `so close to
the Prophet's house just as Ali was so close to the Prophet himself'.''

"Allah's
Messenger went for Umrah on the sixth year of Hijrah. Then, the idolators
prevented him from entering the Sacred House (the Ka`bah in Makkah) along
with the Muslims who came with him. This incident occurred during the
sacred month of Dhul-Qadah. The idolators agreed to allow them to enter
the House the next year. Hence, the Prophet entered the House the
following year, along with the Muslims who accompanied him, and Allah
permitted him to avenge the idolators' treatment of him, when He said:
الشَّهْرُ
الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ (The sacred month
is for the sacred month, and for the prohibited things, there is the Law
of equality (Qisas).

Imam Ahmad recorded that
Jabir bin Abdullah said,

"Allah's Messenger would
not engage in warfare during the Sacred Month unless he was first
attacked, then he would march forth. He would otherwise remain idle until
the end of the Sacred Months.''

This Hadith has an authentic chain of
narrators.

Hence, when the Prophet
was told that Uthman was killed (in Makkah) when he was camped at the
area of Al-Hudaybiyyah, after he had sent Uthman as his emissary to the
polytheists, he accepted the pledge from his Companions under the tree to
fight the polytheists. They were one thousand and four hundred then. When
the Prophet was informed that Uthman was not killed, he abandoned the
fight and reverted to peace.

When the Prophet finished
fighting with (the tribes of) Hawazin during the battle of Hunayn and
Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city.
Then, the (sacred) month of Dhul-Qadah started, while At-Ta'if was still
under siege. The siege went on for the rest of the forty days (rather,
from the day the battle of Hunayn started until the Prophet went back to
Al-Madinah from Al-Jiranah, were forty days), as reported in the Two
Sahihs and narrated by Anas.

When the Companions suffered mounting
casualties (during the siege), the Prophet ended the siege before
conquering At-Ta'if. He then went back to Makkah, performed Umrah from
Al-Jiranah, where he divided the war booty of Hunayn. This Umrah
occurred during Dhul-Qadah of the eighth year of
Al-Hijrah.

"A
man from among the Ansar broke enemy (Byzantine) lines in Constantinople
(Istanbul). Abu Ayub Al-Ansari was with us then. So some people said, `He
is throwing himself to destruction.'

Abu Ayub said, `We know this
Ayah
(2:195) better, for it was revealed about us, the Companions of Allah's
Messenger who participated in Jihad with him and aided and supported him.

When Islam became strong, we, the
Ansar, met and said to each other,
`Allah has honored us by being the Companions of His Prophet and in
supporting him until Islam became victorious and its following increased.

We had before ignored the needs of our families, estates and children.
Warfare has ceased, so let us go back to our families and children and
attend to them.' So this Ayah was revealed about us: وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى
التَّهْلُكَةِ
(And spend in the cause
of Allah and do not throw yourselves into destruction),

the destruction
refers to staying with our families and estates and abandoning Jihad'.''

Al-Hakim said, "It meets the criteria of the Two
Sheikhs
(Al-Bukhari and Muslim) but they did not record it."

Abu Dawud's version
mentions that Aslam Abu Imran said,

"We were at (the siege
of) Constantinople. Then, Uqbah bin Amr was leading the Egyptian forces,
while the Syrian forces were led by Fadalah bin Ubayd. Later on, a huge
column of Roman (Byzantine) soldiers departed the city, and we stood in
lines against them.

A Muslim man raided the Roman lines until he broke
through them and came back to us. The people shouted, `All praise is due
to Allah! He is sending himself to certain demise.'

Abu Ayub said, `O
people! You explain this Ayah the wrong way. It was revealed about us, the
Ansar when Allah gave victory to His religion and its following increased.
We said to each other, `It would be better for us now if we return to our
estates and attend to them.' Then Allah revealed this Ayah (2:195)'.''

Abu Bakr bin Aiyash
reported that Abu Ishaq As-Subai`y related that;

a man said to Al-Bara bin Azib, "If I raided the enemy lines alone and they kill me, would I be
throwing myself to certain demise?''

He said, "No. Allah said
to His Messenger: فَقَاتِلْ فِي سَبِيلِ اللّهِ
لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ (Then fight (O Muhammad)
in the cause of Allah, you are not tasked (held responsible) except for
yourself. (4:84)

That Ayah (2:195) is about (refraining from) spending.''

Ibn Marduwyah reported this
Hadith, as well as Al-Hakim in his Mustadrak
who said; "It meets the criteria of the Two Sheikhs (Al-Bukhari and
Muslim) but they did not record it."

"This is not about
fighting. But about refraining from spending for the sake of Allah, in
which case, one will be throwing his self into destruction."

The Ayah (2:195) includes
the order to spend in Allah's cause, in the various areas and ways that
involve obedience and drawing closer to Allah. It especially applies to
spending in fighting the enemies and on what strengthens the Muslims
against the enemy.

Allah states that those who refrain from spending in
this regard will face utter and certain demise and destruction, meaning
those who acquire this habit.

Allah commands that one should acquire
Ihsan (excellence in the religion), as
it is the highest part of the acts of obedience.

Then if you are in safety and whosoever performs the Umrah (in the months
of Hajj), before (performing) the Hajj, he must slaughter a Hady such as
he can afford, but if he cannot (afford it), he should fast for three days
during Hajj and seven days after his return, making ten days in all.

ذَلِكَ لِمَن لَّمْ
يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ

This is for him whose family is not present at Al-Masjid Al-Haram (i.e.,
non-resident of Makkah).

"Complete Hajj and Umrah means performing each of them
separately, and to perform Umrah outside of the months of
Hajj, for Allah
the Exalted says: الْحَجُّ
أَشْهُرٌ مَّعْلُومَاتٌ (The Hajj (pilgrimage) is
(in) the well-known (lunar year) months),'' (2:197).

`Complete
Hajj and Umrah to the House, so that one does not exceed the area of the
House during the Umrah'.''

Ibrahim then said, "I mentioned this statement
to Sa`id bin Jubayr and he said;

`Ibn Abbas also said that.'''

Sufyan reported that
Ibrahim said that Alqamah said regarding the Ayah,

"Perform the Hajj and Umrah to the House.''

Ath-Thawri reported that
Ibrahim read (the Ayah),

"Perform the Hajj and Umrah to the House.''

If One is prevented
while in Route, He slaughters the Sacrifice, shaves his Head and ends
Ihram

Allah's statement:

...
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ
مِنَ الْهَدْيِ
...

But if you are
prevented, sacrifice a Hady (animals for sacrifice) such as you can
afford,

was revealed in the sixth year of
Hijrah, the year of the treaty
of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from
reaching the House.

Allah revealed Surah Al-Fath then, and allowed the Muslims to slaughter any
Hady (animals for sacrifice) they had.
They had seventy camels with them for that purpose.

They were also permitted
to shave their heads and end their Ihram.

When the Prophet
commanded them to shave their heads and end the state of Ihram, they did not obey him, as they
were awaiting that order to be abrogated. When they saw that the Prophet
went out after shaving his head, they imitated him. Some of them did not
shave, but only shortened their hair. This is why the Prophet said:

رَحِمَ اللهُ
الْمُحَلِّقِين

May Allah award His mercy
to those who shaved.

They said, "What about
those who shortened the hair?''

He said in the third
time, "And to those who shortened.''

Every seven among them
shared one camel for their sacrifice. They were one thousand and four
hundred Companions and were camping in the area of Al-Hudaybiyyah, outside
the Sacred Area. It was also reported that they were within the boundaries
of the Sacred Area. Allah knows best.

Being prevented from the
House (Hasr) includes more than just
being sick, fearing an enemy or getting lost on the way to Makkah.

The proof that
sacrificing only a sheep is allowed in the case of being prevented from
continuing the rites, is that Allah has required sacrificing whatever is
available as a Hady, and the Hady is any type of cattle; be it camels,
cows or sheep. This is the opinion of Ibn Abbas the cousin of Allah's
Messenger and the scholar of Tafsir.

It is reported in the Two
Sahihs that Aishah, the Mother of the
believers, said,

...and do not shave your
heads until the Hady reaches the place of sacrifice,

is a continuation of
His statement: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ (And complete, the
Hajj
and Umrah for Allah.) and is not dependent upon: فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ
مِنَ الْهَدْيِ
(But if you are
prevented, then sacrifice a Hady) as
Ibn Jarir has erroneously claimed.

When the Prophet and his
Companions were prevented from entering the Sacred House during the
Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their
heads and sacrificed their Hady
outside the Haram (Sacred) area.

In normal circumstances,
and when one can safely reach the House, he is not allowed to shave his
head until: حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ
(.. .and do not shave
your heads until the Hady reaches the place of sacrifice), and then he
ends the rituals of Hajj or Umrah, or both if he had assumed Ihram for
both.

It is recorded in the Two
Sahihs that Hafsah
said,

"O Allah's Messenger!
What is wrong with the people, they have finished their Ihram for Umrah
but you have not?'' The Prophet said,

Then if you are in safety
and whosoever performs the Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,

That is, when you are
able to complete the rites, so whoever among you connects his Umrah with
Hajj having the same Ihram for both, or,

first assuming Ihram for Umrah,
and then assuming Ihram for Hajj when finished the Umrah, this is the
more specific type of Tamattu which is well-known among the discussion of
the scholars whereas in general there are two types of
Tamattu, as the
authentic Hadiths prove, since among the narrators are those who said,
"Allah's Messenger performed Tamattu, and others who said, "Qarin" but
there is no difference between them over the Hady.

So Allah said,
فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ
بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ
(Then if you are in
safety and whosoever performs the Umrah (in the months of
Hajj), before
(performing) the Hajj (i.e., HajjAt-Tamattu and
Al-Qiran, he must
slaughter a Hady such as he can afford),

means let him sacrifice whatever
Hady is available to him, the least of which is a sheep. One is also
allowed to sacrifice a cow because the Prophet slaughtered cows on behalf
of his wives.

Al-Awzai reported that Abu Hurayrah narrated that Allah's
Messenger slaughtered cows on behalf of his wives when they were
performing Tamattu.

This was reported by Abu
Bakr bin Marduwyah.

This last Hadith proves
that Tamattu is legislated.

It is reported in the Two
Sahihs that Imran
bin Husayn said,

"We performed Hajj At-Tamattu in the lifetime of Allah's
Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu).
Nothing was revealed to forbid it, nor did he (the Prophet) forbid it
until he died. And somebody said what he wished (regarding Hajj At-Tamattu)
according to his own opinion.''

Al-Bukhari said that Imran was talking
about Umar.

It is reported in an authentic narration that;

Umar used to
discourage the people from performing Tamattu.

He used to say, "If we
refer to Allah's Book, we should complete it,''

meaning: فَمَن تَمَتَّعَ
بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ (...whosoever performs
the Umrah (in the months of Hajj), before (performing) the Hajj, he must
slaughter a Hady such as he can
afford.

However Umar did not say
that Tamattu is unlawful. He only prevented them so that the people would
increase their trips to the House for Hajj (during the months of
Hajj) and
Umrah (throughout the year), as he himself has stated.

Whoever performs
Tamattu` should fast Ten Days if He does not have a Hady

...but if he cannot
(afford it), he should fast three days during the Hajj and seven days after his return (to
his home), making ten days in all.

This Ayah means:

"Those
who do not find a Hady, let them fast three days during the
Hajj season.''

Al-Awfi said that Ibn Abbas said,

"If one does not have a
Hady, he
should fast three days during Hajj, before
Arafah day. If the day of
Arafah was the third day, then his fast is complete. He should also fast
seven days when he gets back home.''

Abu Ishaq reported from Wabarah from
Ibn Umar who said,

"One fasts one day before the day of
Tarwiyah, the day
of Tarwiyah (eighth day of Dhul-Hijjah) and then Arafah day (the ninth
day of the month of Dhul-Hijjah).''

The same statement was reported by
Jafar bin Muhammad from his father from Ali.

If one did not fast these
three days or at least some of them before `Id day (the tenth day of
Dhul-Hijjah), he is allowed to fast during the
Tashriq days (11-12-13th
day of Dhul-Hijjah). `

Al-Bukhari has reported
that Aishah and Ibn Umar said,

"Fasting the days of
Tashriq was only allowed for those who did not find the
Hady,''

Sufyan related that Jafar bin Muhammad narrated
that his father said that Ali said,

"Whoever did not fast the three days
during the Hajj, should fast them during the days of
Tashriq.''

This is also the position
taken by Ubayd bin Umayr Al-Laythi, Ikrimah, Al-Hasan
Al-Basri and Urwah bin Az-Zubayr, referring to the general meaning of
Allah's statement: فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ
(...fast three days
during the Hajj...).

As for what Muslim
reported that Qutaybah Al-Hudhali said that Allah's Messenger said:

فَمَن لَّمْ يَجِدْ
فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ
"(...but if he cannot
(afford it), he should fast three days during the Hajj and seven days
after his return), means when he goes back to his family.''

"During the Farewell
Hajj of Allah's Messenger, he performed
Tamattu with Umrah and
Hajj. He
drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started
by assuming Ihram for Umrah, and then for Hajj. And the people, too,
performed the Umrah and Hajj along with the Prophet.

Some of them
brought the Hady and drove it along with them, while the others did not.
So, when the Prophet arrived at Makkah, he said to the people:

And whoever among you has
not (driven) the Hady with him, he
should perform Tawaf of the Ka`bah and between As-Safa and
Al-Marwah. Then, he should shave or cut his hair short and
finish his Ihram, and should later
assume Ihram for Hajj; (but
he must offer a Hady (sacrifice)).

This is for him whose
family is not present at Al-Masjid Al-Haram
(i.e., non-resident of Makkah).

This Ayah concerns the residents of the area
of the Haram, for they do not perform
Tamattu.

Abdur-Razzaq reported
that Tawus said,

"Tamattu
is for the people, those whose families are not residing in the Haram area (Makkah), not for the
residents of Makkah. Hence Allah's Statement: ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ
الْحَرَامِ
(This is for him whose
family is not present at Al-Masjid Al-Haram
(i.e., non-resident of Makkah).

2:197
The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends
to perform Hajj therein (by assuming Ihram), then he should not have
sexual relations (with his wife), nor commit sin, nor dispute unjustly
during the Hajj. And whatever good you do, Allah knows it.

This Ayah indicates that
Ihram for Hajj only occurs during the months of
Hajj. This was reported
from Ibn Abbas, Jabir, Ata, Tawus and Mujahid.

The proof for this is
Allah's statement that Hajj occurs
during known, specific months, which indicates that Hajj is not allowed before that, just as
the prayer has a fixed time (before which one's prayer is not accepted).

Ash-Shafii recorded that
Ibn Abbas said,

"No person should assume
Ihram for
Hajj before the months of the Hajj,
for Allah said: الْحَجُّ
أَشْهُرٌ مَّعْلُومَاتٌ (The Hajj is (in) the
well-known months).

Ibn Khuzaymah reported
that Ibn Abbas said,

"No Ihram for Hajj should be assumed, except during
the months of Hajj, for among the Sunnah of Hajj is that one assume
Ihram
for it during the Hajj months.''

This is an authentic narration and the
Companion's statement that such and such is among the Sunnah is considered
as a Hadith of the Prophet, according to the majority of the scholars.
This is especially the case when it is Ibn Abbas who issued this
statement, as he is the Tarjuman (translator, interpreter, explainer) of
the Qur'an.

Ash-Shafii and Al-Bayhaqi recorded this
Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard
Jabir bin Abdullah being asked,

"Does one assume Ihram for Hajj
before the months of the Hajj?''

He said, "No.''

This narration is more
reliable than the narration that we mentioned from the Prophet.

In short, this statement
is the opinion of the Companion, supported by Ibn Abbas statement that it
is a part of the Sunnah not to assume
Ihram for
Hajj before the months of the Hajj.

Allah knows best.

The Months of Hajj

Allah said:

... أَشْهُرٌ مَّعْلُومَاتٌ ...

...the well-known months.

Al-Bukhari said that Ibn
Umar said that;

these are Shawwal, Dhul-Qadah and the first ten days of
Dhul-Hijjah.

This narration for which Al-Bukhari did not mention the chain
of narrators, was collected by a continuous chain of narrators that Ibn
Jarir rendered authentic, leading to Ibn Umar, who said: الْحَجُّ
أَشْهُرٌ مَّعْلُومَاتٌ (The Hajj (pilgrimage) is
(in) the well-known (lunar year) months),

"which are Shawwal,
Dhul-Qadah
and the (first) ten days of Dhul-Hijjah.''

Its chain is Sahih.

Al-Hakim
also recorded it in his Mustadrak, and he said, "It meets the criteria of
the Two Sheikhs."

"It is a common practice
to call two months and a part of the third month as `months'. This is
similar to the Arab's saying, `I visited such and such person this year or
this day.' He only visited him during a part of the year and a part of the
day.

"Fusuq
(or
sin mentioned in the Ayah (2:197)) refers
to committing what Allah has forbidden in the Sacred Area.''

Several others said that;

Fusuq means cursing others, they based this on the authentic Hadith:

سِبَابُ الْمُسْلِمِ
فُسُوقٌ وَقِتَالُهُ كُفْر

Cursing the Muslim is Fusuq, while fighting him is Kufr.

Abdur-Rahman bin Zayd bin Aslam said;

Fusuq here means
slaughtering animals for the idols, as Allah said:

أَوْ فِسْقًا أُهِلَّ
لِغَيْرِ اللَّهِ بِهِ

...or impious (Fisq)
meat (of an animal) which is slaughtered as a sacrifice for others than
Allah. (6:145)

Ad-Dahhak said that;

Fusuq
is insulting one another with bad nicknames.

Those who said that the
Fusuq means all types of disobedience are correct. Allah has also
prohibited committing injustice during the months of Hajj in specific,
although injustice is prohibited throughout the year. This is why Allah
said:

The Encouragement for
Righteous Deeds and to bring Provisions for Hajj

Allah said:

... وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ ...

And whatever good you do,
Allah knows it.

After Allah prohibited
evil in deed and tongue, He encouraged righteous, good deeds, stating that
He is knowledgeable of the good that they do, and He will reward them with
the best awards on the Day of Resurrection.

Allah said next:

... وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ...

And take provisions (with
you) for the journey, but the best provision is
At-Taqwa (piety, righteousness).

Al-Bukhari and Abu Dawud
reported that Ibn Abbas said,

"The people of Yemen used to go to
Hajj
without taking enough supplies with them. They used to say, `We are those
who have Tawakkul (reliance on Allah).'

Allah revealed this Ayah: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى (And take provisions
(with you) for the journey, but the best provision is At-Taqwa (piety,
righteousness)).

Ibn Jarir and Ibn
Marduwyah narrated that Ibn Umar said,

"When people assumed Ihram, they would throw away whatever
provisions they had and would acquire other types of provisions. Allah
revealed: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى (And take a provisions
(with you) for the journey, but the best provision is At-Taqwa (piety,
righteousness)).

Allah forbade them from this practice and required them
to take flour and Sawiq (a type of food usually eaten with dates) with
them.''

The Provisions of the
Hereafter

Allah said:

... فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ...

...but the best provision
is At-Taqwa (piety, righteousness).

When Allah required
mankind to supply themselves with what sustains them for the journeys of
this life, He directed them to the necessary provisions for the Hereafter:
Taqwa.

Allah said in another
Ayah:

وَرِيشًا وَلِبَاسُ
التَّقْوَى ذَلِكَ خَيْرٌ

...and as an adornment;
and the raiment of Taqwa, that is
better. (7:26)

Allah mentioned the
material covering and then He mentioned the spiritual covering, which
includes humbleness, obedience and Taqwa. He also stated that the latter
provision is better and more beneficial than the former.

... وَاتَّقُونِ يَا أُوْلِي
الأَلْبَابِ﴿١٩٧﴾

So fear Me, O men of
understanding!

meaning: `Fear My
torment, punishment, and affliction for those who defy Me and do not
adhere to My commands, O people of reason and understanding.'

Then when you leave Arafat, remember Allah (by glorifying His praises,
i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember Him
(by invoking Allah for all good) as He has guided you, and verily you were
before, of those who were astray.

"Ukaz,
Mijannah and Dhul-Majaz were trading posts during
the time of Jahiliyyah. During that era, they did not like the idea of
conducting business transactions during the Hajj season. Later, this
Ayah
was revealed: لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ (There is no sin on you
if you seek the bounty of your Lord), during the Hajj season.''

Abu Dawud and others
recorded that Ibn Abbas said,

"They used to avoid
conducting business transactions during the Hajj season, saying that these
are the days of Dhikr. Allah revealed: لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ (There is no sin on you
if you seek the bounty of your Lord (during pilgrimage by trading))."

when Ibn Umar was asked about
conducting trade during the Hajj, he recited the
Ayah: لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ (There is no sin on you
if you seek the bounty of your Lord (during pilgrimage by trading)).

This Hadith is related to
Ibn Umar with a strong chain of narrators.

This Hadith is also related to
the Prophet, as Ahmad reported that Abu Umamah At-Taymi said,

"I asked
Ibn Umar, `We buy (and sell during the Hajj), so do we still have a valid
Hajj?'

He said, `Do you not perform
Tawaf around the House, stand at
Arafat, throw the pebbles and shave your heads?'

I said, `Yes.'

Ibn Umar
said, `A man came to the Prophet and asked him about what you asked me,
and the Prophet did not answer him until Jibril came down with this Ayah:
لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ (There is no sin on you
if you seek the bounty of your Lord (during pilgrimage by trading)).

The
Prophet summoned the man and said: You are pilgrims.''

Ibn Jarir narrated that
Abu Salih said to Umar,

"`O Leader of the
faithful! Did you conduct trade transactions during the Hajj?''

Hajj is Arafat, (thrice).
Hence, those who have stood at Arafat
before dawn will have performed (the rituals of the Hajj). The days of Mina are three, and there is no sin for
those who move on after two days, or for those who stay.

The time to stand on
Arafat starts from noon on the day of Arafah until dawn the next day, which is the day of the
Sacrifice (the tenth day of Dhul-Hijjah).

The Prophet stood at Arafat
during the Farewell Hajj, after he had offered the
Zuhr (noon)
prayer, until sunset. He said, "Learn your rituals from me.''

In this
Hadith (i.e., in the previous paragraph) he said,

"Whoever stood at Arafat before dawn, will have performed (the rituals of
Hajj).''

Urwah
bin Mudarris bin Harithah bin Lam At-Ta'i said,

"I came to Allah's
Messenger at Al-Muzdalifah when it was time to pray. I said, `O Messenger
of Allah! I came from the two mountains of Tayy', and my animal became
tired and I became tired. I have not left any mountain, but stood on it.
Do I have a valid Hajj?'

Whoever performed this
prayer with us, stood with us until we moved forth, and had stood at Arafat before that, day or night, will
have performed the Hajj and completed
its rituals.''

This Hadith was collected
by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi graded it
Sahih.

It was reported that the mount was called Arafat
because, as Abdur-Razzaq reported that Ali bin Abu Talib said,

"Allah
sent Jibril to Prophet Ibrahim and he performed Hajj for him (to teach him
its rituals).

When Ibrahim reached Arafat
he said, `I have Araftu (I know this
place).'

He had come to that area before. Thereafter, it was
called Arafat.''

Ibn Al-Mubarak said that Ata said,

"It was called
Arafat because Jibril used to teach Ibrahim the rituals of
Hajj. Ibrahim would say, `I have Araftu, I have Araftu.' It was thereafter called
Arafat.''

Similar statements were attributed to Ibn Abbas, Ibn Umar and
Abu Mijlaz.

Allah knows best.

Arafat is also called
Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount that is
in the middle of Arafat is called Jabal Ar-Rahmah (Mount of Mercy).

The Time to leave
Arafat and Al-Muzdalifah

Ibn Abu Hatim reported
that Ibn Abbas said,

"During the time of
Jahiliyyah, the people used to
stand at Arafat. When the sun would be on top of the mountains, just as
the turban is on top of a man's head, they would move on. Allah's
Messenger delayed moving from Arafat until sunset.''

Ibn Marduwyah
related this Hadith and added,

"He then stood at Al-Muzdalifah and offered
the Fajr (Dawn) prayer at an early time. When the light of dawn broke, he
moved on.''

This Hadith has a Hasan chain of narrators.

The long
Hadith
that Jabir bin Abdullah narrated, which Muslim collected, stated,

"The
Prophet kept standing there (meaning at Arafat) until sunset, when the
yellow light had somewhat gone and the disc of the sun had disappeared.
Then, the Prophet made Usamah sit behind him, and in order to keep her
under control, pulled the nose string of Al-Qaswa' so hard, that its head
touched the saddle. He gestured with his right hand and said, "Proceed
calmly people, calmly!"

Whenever he happened to pass over an elevated
tract of sand, he lightly loosened the nose string of his camel till she
climbed up and this is how they reached Al-Muzdalifah.

There, he led the Maghrib (Evening) and Isha (Night) prayers with one Adhan and two Iqamah
(which announces the imminent start of the acts of the prayer) and did not
glorify Allah in between them (i.e., he did not perform voluntary Rak`ah).

Allah's Messenger then laid down till dawn and offered the
Fajr (Dawn)
prayer with Adhan and Iqamah, when the morning light was clear.

He again
mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram, he faced
towards Qiblah, supplicated to Allah, glorifying Him and saying,
La ilaha
illallah, and he continued standing until the daylight was very clear. He
then went quickly before the sun rose.''

It is reported in the Two
Sahihs that Usamah bin Zayd was asked, "How was the Prophet's pace when he
moved?''

He said, "Slow, unless he
found space, then he would go a little faster.''

Al-Mash`ar Al-Haram

Abdur-Razzaq reported
that Ibn Umar said that all of Al-Muzdalifah is
Al-Mash`ar Al-Haram.

It
was reported that Ibn Umar was asked about Allah's statement: فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ
(...remember Allah (by
glorifying His praises, i.e., prayers and invocations) at the
Mash`ar-il-Haram), he said,

"It is the Mount and the surrounding area.''

It was reported that;

Al-Mash`ar Al-Haram is what is between the two Mounts
(refer to the following Hadith), as Ibn Abbas, Sa`id bin Jubayr,
Ikrimah, Mujahid, As-Suddi, Ar-Rabi bin Anas, Al-Hasan and Qatadah have
stated.

Imam Ahmad recorded that
Jubayr bin Mut`im narrated that the Prophet said:

كُلُّ عَرَفَاتٍ
مَوْقِفٌ، وَارْفَعُوا عَنْ عُرَنَةَ،

وَكُلُّ مُزْدَلِفَةَ
مَوْقِفٌ، وَارْفَعُوا عَنْ مُحَسِّرٍ،

وَكُلُّ فِجَاجِ مَكَّةَ
مَنْحَرٌ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح

All of Arafat is a place of standing, and keep
away from Uranah.

All of Al-Muzdalifah is a
place for standing, and keep away from the bottom of Muhassir.

All of the
areas of Makkah are a place for sacrifice, and all of the days of Tashriq are days of sacrifice.

Allah then said:

... وَاذْكُرُوهُ
كَمَا هَدَاكُمْ ...

And remember Him (by
invoking Allah for all good) as He has guided you.

This Ayah reminds Muslims
of Allah's bounty on them that He has directed and taught them the rituals
of Hajj according to the guidance of Prophet Ibrahim
Al-Khalil.

This is why Allah said:

... وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ
﴿١٩٨﴾

...and verily, you were,
before, of those who were astray.

It was said that this
Ayah refers to the condition before the guidance or the Qur'an or the
Messenger, all of which are correct meanings.

This Ayah contains
Allah's order to those who stand at Arafat to also move on to
Al-Muzdalifah,
so that they remember Allah at Al-Mash`ar Al-Haram.

Allah commands the
Muslim to stand with the rest of the pilgrims at Arafat, unlike Quraysh
who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah,
saying that they are the people of Allah's Town and the servants of His
House.

Al-Bukhari reported that
Aishah said,

"Quraysh and their allies,
who used to be called Al-Hums, used to stay in
Al-Muzdalifah while the
rest of the Arabs would stand at Arafat. When Islam came, Allah commanded
His Prophet to stand at Arafat and then proceed from there. Hence Allah's
statement: مِنْ حَيْثُ أَفَاضَ النَّاسُ
(...from the place whence
all the people depart)."

This was also said by Ibn
Abbas, Mujahid, Ata, Qatadah and As-Suddi and others.

Ibn Jarir chose
this opinion and said that there is Ijma (a consensus among the scholars)
for it.

Imam Ahmad reported that
Jubayr bin Mutim said,

"My camel was lost and I went out in search of it
on the day of Arafah, and I saw the Prophet standing in
Arafat. I said
to myself, `By Allah he is from the Hums. What has brought him here!'''

This Hadith is also reported in the Sahihayn.

Al-Bukhari reported that Ibn
Abbas said that;

`depart' mentioned in the
Ayah refers to proceeding from
Al-Muzdalifah to Mina to stone the pillars.

So when you have
accomplished your Manasik, remember
Allah as you remember your forefathers or with far more remembrance.

Allah commands that He be
remembered after the rituals are performed.

كَذِكْرِكُمْ آبَاءكُمْ
(...as you remember your
forefathers),

Sa`id bin Jubayr said
that Ibn Abbas said,

"During the time of
Jahiliyyah, people used to stand during the (Hajj) season, and one of them
would say, `My father used to feed (the poor), help others (end their
disputes, with his money), pay the Diyah (i.e., blood money),' and so
forth. The only Dhikr that they had was that they would remember the deeds
of their fathers. Allah then revealed to Muhammad: فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا (Remember Allah as you
remember your forefathers or with far more remembrance)."

Therefore, remembering
Allah the Exalted and Ever High is always encouraged. We should mention
that when Allah used "or'' in the Ayah, He meant to encourage the people
to remember Him more than they remember their forefathers, not that the
word entails a doubt (as to which is larger or bigger). This statement is
similar to the Ayat:

فَهِىَ كَالْحِجَارَةِ
أَوْ أَشَدُّ قَسْوَةً

...as stones or even
worse in hardness. (2:74)

and,

يَخْشَوْنَ النَّاسَ
كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً

...fear men as they
fear Allah or even more, (4:77)

and,

وَأَرْسَلْنَـهُ إِلَى
مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ

And We sent him to a
hundred thousand (people) or even more. (37:147)

and,

فَكَانَ قَابَ قَوْسَيْنِ
أَوْ أَدْنَى

And was at a distance of
two bows' length or (even) nearer. (53:9)

Allah encourages calling
Him in supplication after remembering Him, because this will make it more
likely that the supplication will be accepted.

Allah also criticizes
those who only supplicate to Him about the affairs of this life, while
ignoring the affairs of the Hereafter.

But of mankind there are
some who say: "Our Lord! Give us (Your bounties) in this world!'' and for
such there will be no portion in the Hereafter.

meaning, they have no
share in the Hereafter. This criticism serves to discourage other people
from imitating those mentioned.

Sa`id bin Jubayr said
that Ibn Abbas said,

"Some Bedouins used to
come to the standing area (Arafat) and
supplicate saying, `O Allah! Make it a rainy year, a fertile year and a
year of good child bearing.' They would not mention any of the affairs of
the Hereafter. Thus, Allah revealed about them:

And of them there are
some who say: "Our Lord! Give us in this world that which is good and in
the Hereafter that which is good, and save us from the torment of the
Fire!''

The supplication
mentioned and praised in the Ayah includes all good aspects of this life
and seeks refuge from all types of evil. The good of this life concerns
every material request of well-being, spacious dwelling, pleasing mates,
sufficient provision, beneficial knowledge, good profession or deeds,
comfortable means of transportation and good praise, all of which the
scholars of Tafsir have mentioned regarding this subject. All of these are
but a part of the good that is sought in this life. As for the good of the
Hereafter, the best of this includes acquiring Paradise,
which also means acquiring safety from the greatest horror at the
gathering place. It also refers to being questioned lightly and the other
favors in the Hereafter.

As for acquiring safety
from the Fire, it includes being directed to what leads to this good end
in this world, such as avoiding the prohibitions, sins of all kinds and
doubtful matters.

Al-Qasim bin
Abdur-Rahman said,

"Whoever is gifted with a
grateful heart, a remembering tongue and a patient body, will have been
endowed with a good deed in this life, a good deed in the Hereafter and
saved from the torment of the Fire.''

This is why the Sunnah
encourages reciting this Du`a (i.e., in the
Ayah about gaining a good deed in this
life and the Hereafter).

Al-Bukhari reported that
Anas bin Malik narrated that the Prophet used to say:

But whosoever hastens to leave in two days, there is no sin on him and
whosoever stays on, there is no sin on him, if his aim is to do good and
obey Allah (fear Him), and know that you will surely be gathered unto Him.

In addition, the apparent
meaning of the following Ayah supports this opinion: فَمَن تَعَجَّلَ فِي يَوْمَيْنِ
فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ (But whosoever hastens to
leave in two days, there is no sin on him and whosoever stays on, there is
no sin on him).

So the Ayah hints to the
three days after the day of Sacrifice.

Allah's statement:

وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ

And remember Allah during
the Appointed Days,

directs remembering Allah
upon slaughtering the animals, after the prayers, and by Dhikr (supplication) in general.

It also includes Takbir and remembering Allah while
throwing the pebbles every day during the Tashriq
days.

A Hadith that Abu Dawud and several others
collected states:

Tawaf around the House,
Sa`i between As-Safa and
Al-Marwah and throwing the pebbles
were legislated so that Allah is remembered in
Dhikr.

But whosoever hastens to
leave in two days, there is no sin on him and whosoever stays on, there is
no sin on him, if his aim is to do good

When mentioning the first
procession (refer to 2:199) and the second procession of the people upon
the end of the Hajj season, when they start to return to their areas,
after they had gathered during the rituals and at the standing places,
Allah said,

2:204
And of mankind there is he whose speech may please you (O Muhammad), in
this worldly life, and he calls Allah to witness as to that which is in
his heart, yet he is the most quarrelsome of the opponents.

And of mankind there is
he whose speech may please you (O Muhammad), in this worldly life, and he
calls Allah to witness as to that which is in his heart,

As-Suddi said that;

these Ayat were revealed about Al-Akhnas bin Shariq Ath-Thaqafi who came to
Allah's Messenger and announced his Islam although his heart concealed
otherwise.

Ibn Abbas narrated that;

these Ayat were revealed about some of the hypocrites who criticized Khubayb and his companions who were killed during the Raji` incident.
Thereafter, Allah sent down His condemnation of the hypocrites and His
praise for Khubayb and his companions:

النَّاسِ مَن
يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ

And of mankind is he who
would sell himself, seeking the pleasure of Allah. (2:207)

It was also said that;

they refer to the
hypocrites and the believers in general.

This is the opinion of
Qatadah, Mujahid, Ar-Rabi bin Anas and several others, and it is correct.

Ibn Jarir related that
Al-Qurazi said that;

Nawf Al-Bikali, who used to read (previous Divine)
Books said, "I find the description of some members of this Ummah in the
previously revealed Books of Allah:

they (hypocrites) are people who use
the religion to gain material benefit. Their tongues are sweeter than
honey, but their hearts are more bitter than Sabir (a bitter plant, aloe).
They show the people the appearance of sheep while their hearts hide the
viciousness of wolves. Allah said, `They dare challenge Me, but they are
deceived by Me. I swear by Myself that I will send a Fitnah (trial, calamity) on them that
will make the wise man bewildered.'

I contemplated about
these statements and found them in the Qur'an describing the hypocrites:

And when he turns away
(from you O Muhammad), he struggles in the land to make mischief therein
and to destroy the crops and the cattle,

This Ayah indicates that
such persons are deviant in the tongue, evil in the deeds, their words are
fabricated, their belief is wicked and their works are immoral.

The Ayah
used the (Arabic word) Sa`a
(literally, `tries' or `intends').

This word was also used
to describe Pharaoh:

ثُمَّ أَدْبَرَ يَسْعَى

فَحَشَرَ فَنَادَى

فَقَالَ أَنَاْ رَبُّكُمُ
الاٌّعْلَى

فَأَخَذَهُ اللَّهُ
نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى

إِنَّ فِى ذَلِكَ
لَعِبْرَةً لِّمَن يَخْشَى

Then he turned his back,
Yas`a (striving hard against Allah). Then he gathered (his people) and
cried aloud saying, `I am your lord, most high.' So Allah, seized him with
a punishing example for his last and first transgression. Verily, in this
is an instructive admonition for whosoever fears Allah. (79:22-26)

And when it is said to
him, "Fear Allah'', he is led by arrogance to (more) crime.

This Ayah indicates that when the hypocrite,
who deviates in his speech and deeds, is advised and commanded to fear
Allah, refrain from his evil deeds and adhere to the truth, he refuses and
becomes angry and outraged, as he is used to doing evil.

And when Our clear verses
are recited to them, you will notice a denial on the faces of the
disbelievers! They are nearly ready to attack with violence those who
recite Our verses to them. Say: "Shall I tell you of something worse than
that The Fire (of Hell) which Allah has promised to those who disbelieved,
and worst indeed is that destination! (22:72)

This is why in this Ayah,
Allah said:

... فَحَسْبُهُ جَهَنَّمُ
وَلَبِئْسَ الْمِهَادُ﴿٢٠٦﴾

So enough for him is
Hell, and worst indeed is that place to rest.

meaning, the Fire is
enough punishment for the hypocrite.

The Sincere Believer
prefers pleasing Allah

After Allah described the
evil characteristics of the hypocrites, He mentioned the good qualities of
the believers. Allah said:

Verily, Allah has
purchased of the believers their lives and their properties for (the
price) that theirs shall be the Paradise. They fight in Allah's cause, so
they kill (others) and are killed. It is a promise in truth which is
binding on Him in the Tawrah and the
Injil and the Qur'an. And who is
truer to his covenant than Allah Then rejoice in the bargain which you
have concluded. That is the supreme success. (9:111)

When Hisham bin Amr
penetrated the lines of the enemy, some people criticized him. Umar bin
Al-Khattab and Abu Hurayrah refuted them and recited this Ayah:

Allah commands His
servants who believe in Him and have faith in His Messenger to implement
all of Islam's legislation and law, to adhere to all of its commandments,
as much as they can, and to refrain from all of its prohibitions.

Al-Awfi said that Ibn Abbas said, and also Mujahid, Tawus, Ad-Dahhak,
Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement:

refers to the believers
among the People of the Scripture. This is because they believed in Allah;
some of them still followed some parts of the
Tawrah and the previous revelations. So Allah said: ادْخُلُواْ فِي السِّلْمِ كَآفَّةً
(Enter Islam perfectly).
Allah thus commanded them to embrace the legislation of the religion of
Muhammad in its entirety and to avoid abandoning any part of it. They
should no longer adhere to the Tawrah.

Allah then said:

... وَلاَ تَتَّبِعُواْ
خُطُوَاتِ الشَّيْطَانِ ...

...and follow not the
footsteps of Shaytan,

meaning, perform the acts
of worship and avoid what Satan commands you to do. This is because:

2:210
Do they then wait for anything other than that Allah should come to them
over the shadows of the clouds and the angels (Then) the case would be
already judged. And to Allah return all matters (for decision).

Nay! When the earth is
ground to powder. And your Lord comes with the angels in rows. And Hell
will be brought near that Day. On that Day will man remember, but how will
that remembrance (then) avail him! (89:21-23)

Do they then wait for
anything other than that the angels should come to them, or that your Lord
(Allah) should come, or that some of the signs of your Lord should come (i.
e., portents of the Hour, e.g., rising of the sun from the west)! (6:158)

Abu Jafar Razi reported
that Abu Al-Aliyah narrated that: هَلْ
يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ
وَالْمَلآئِكَةُ
(Do they then wait
for anything other than that Allah should come to them over the shadows of
the clouds and the angels) means,

the angels will descend
on the shadows of clouds, while Allah comes as He wills.

Ask the Children of
Israel how many clear Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) We gave them.

Allah mentioned that the
Children of Israel, were witnesses to many clear signs that attest to the
truth of Moses regarding what he was sent with for them. They witnessed;

his hand (when it became
lit with light),

his parting the sea,

his striking the rock
(and water flowed from the rock),

the clouds that shaded
them during the intense heat,

the manna and the quails, and so forth.

These signs attested to
the existence of the Creator and the truth of Moses by whose hand these
signs appeared. Yet, so many among them changed Allah's favor, by
preferring disbelief to faith and by ignoring Allah's favors,

Have you not seen those
who have changed the blessings of Allah into disbelief, and caused their
people to dwell in the house of destruction Hell, in which they will burn,
ـ
and what an evil place to settle in! (14:28-29)

Beautified is the life
of this world for those who disbelieve, and they mock at those who
believe. But those who have Taqwa, will be
above them on the Day of Resurrection. And Allah gives (of His bounty,
blessings, favors, and honors on the Day of Resurrection) to whom He wills
without limit.

Allah states that He has
made the life of this world beautiful for the disbelievers who are
satisfied with it, who collect wealth, but refrain from spending it on
what they have been commanded, which could earn them Allah's pleasure.

Instead, they ridicule
the believers who ignore this life and who spend whatever they earn on
what pleases their Lord. The believers spend seeking Allah's Face, and
this is why they have gained the ultimate happiness and the best share on
the Day of the Return. Therefore, they will be exalted above the
disbelievers at the Gathering Place, when they are gathered, during the
resurrection and in their final destination. The believers will reside in
the highest grades in the utmost highs, while the disbelievers will reside
in the lowest of lows (in the Fire).

This is why Allah said:

...
وَاللّهُ يَرْزُقُ مَن
يَشَاء بِغَيْرِ حِسَابٍ﴿٢١٢﴾

And Allah gives to whom
He wills without limit.

This Ayah indicates that Allah gives
sustenance to whomever He wills of His servants without count or limit in
this and the Hereafter.

A Hadith has stated (that Allah said):

ابْنَ آدَمَ أَنْفِقْ
أُنْفِقْ عَلَيْك

O son of Adam! Spend (in
Allah's cause) and I (Allah) will spend on you.

The Prophet said:

أَنْفِقْ بِلَالُ وَلَا
تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا

O Bilal! Spend and do not
fear deprivation from the Owner of the Throne.

Yet, what is your money
except that which you eat and use up, wear and tear, and spend in charity
and thus keep (in your record). Other than that, it will go away and will
be left for the people (the inheritors).

Mankind was one community
and Allah sent Prophets with glad tidings and warnings, and with them He
sent down the Scripture in truth to judge between people in matters
wherein they differed. And only those to whom (the Scripture) was given
differed concerning it, after clear proofs had come unto them, through
hatred, one to another.

Ibn Jarir reported that
Ibn Abbas said,

"There were ten
generations between Adam and Nuh, all of them on the religion of Truth.
They later disputed so Allah sent the Prophets as warners and bringers of
glad tidings.'' He then said that this is how Abdullah read the Ayah:

كَانَ النَّاسُ أُمَّةً
وَاحِدَةً فَاخْتَلَفُوا

The people were one Ummah
and they then disputed.

Al-Hakim recorded this in
his Mustadrak and said, "Its chain of narrators is
Sahih, but they
(Al-Bukhari and Muslim) did not record it.''

The people were one Ummah
and they then disputed and Allah sent the Prophets as warners and bringers
of glad tidings.

Abdur-Razzaq said that
Ma`mar said that Qatadah said that;

Allah's statement: كَانَ
النَّاسُ أُمَّةً وَاحِدَةً
(Mankind was one
community) means; "They all had the guidance. Then: فَاخْتَلَفُوافَبَعَثَ اللّهُ
النَّبِيِّينَ (They disputed and Allah
sent Prophets). The first to be sent was
Nuh."

Abdur-Razzaq reported
that Abu Hurayrah commented on: فَهَدَى اللّهُ الَّذِينَ
آمَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ (Then Allah by His leave
guided those who believed to the truth of that wherein they differed),
saying that the Prophet said:

We are the last (nation),
but the first (foremost) on the Day of Resurrection. We are the first
people to enter Paradise, although they (Jews and Christians) have been
given the Book before us and we after them. Allah has guided us to the
truth wherever they disputed over it. This is the day (Friday) that they
disputed about, Allah guided us to it. So, the people follow us, as
tomorrow is for the Jews and the day after is for the Christians.

Ibn Wahb related that
Abdur-Rahman bin Zayd bin Aslam said that his father said about the Ayah:
فَهَدَى اللّهُ الَّذِينَ
آمَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ (Then Allah by His leave
guided those who believed to the truth of that wherein they differed),

"They disputed about the
day of Congregation (Friday). The Jews made it Saturday while the
Christians chose Sunday. Allah guided the Ummah of Muhammad to Friday.

They also disputed about the true
Qiblah. The Christians faced the east
while the Jews faced Bayt Al-Maqdis. Allah guided the
Ummah of Muhammad to
the true Qiblah (Ka`bah in Makkah).

They also disputed about the prayer,
as some of them bow down, but do not prostrate, while others prostrate,
but do not bow down. Some of them pray while talking and some while
walking. Allah guided the Ummah of Muhammad to the truth.

They also
disputed about the fast; some of them fast during a part of the day, while
others fast from certain types of foods. Allah guided the Ummah of
Muhammad to the truth.

They also disputed about Ibrahim. The Jews said,
`He was a Jew,' while the Christians considered him Christian. Allah has
made him a Haniyfan Musliman. Allah has guided the
Ummah of Muhammad to
the truth.

They also disputed about
`Isa. The Jews rejected him and accused his mother of a grave sin, while
the Christians made him a god and the son of God. Allah made him by His
Word and a spirit from (those He created) Him. Allah guided the Ummah of
Muhammad to the truth.''

Allah then said:

... بِإِذْنِهِ ...

...by His leave,

According to Ibn Jarir
meaning,

`By His knowledge of them
and by what He has directed and guided them to.'

Also:

... وَاللّهُ يَهْدِي مَن
يَشَاء ...

And Allah guides whom He
wills,

means from among His
creation.

Allah said,

... إِلَى صِرَاطٍ مُّسْتَقِيمٍ﴿٢١٣﴾

...to the straight way.

meaning, He commands the decision and the clear proof.

Al-Bukhari and Muslim
reported that Aishah narrated that;

when Allah's Messenger used to
wake up at night to pray, he would say:

O Allah, the Lord of
(angels) Jibril, Mikhail and Israfil, Creator of the heavens and earth and
Knower of the seen and the unseen. You judge between Your servants
regarding what they have disputed in, so guide me to what have been the
subject of dispute of the truth by Your leave. Indeed, You guide whom You
will to the straight path.

O Allah! Show us the truth as truth, and bestow
adherence to it on us. Show us the evil as evil, and make us stay away
from it, and do not confuse us regarding the reality of evil so that we
will not be led astray by it, and make us leaders for the believers.

The saw would be placed
on the middle of the head of one of those who were before you (believers)
and he would be sawn until his feet, and he would be combed with iron
combs between his skin and bones, yet that would not make him change his
religion.

By Allah! This matter
(religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt
(both in Yemen, but at a great distance from each other) fearing only
Allah and then the wolf for the sake of his sheep. You are just a hasty
people.

Alif-Lam-Mim. Do people
think that they will be left alone because they say: "We believe,'' and
will not be tested And We indeed tested those who were before them. And
Allah will certainly make (it) known (the truth of) those who are true,
and will certainly make (it) known (the falsehood of) those who are liars.
(29:1-3)

The Companions
experienced tremendous trials during the battle of Al-Ahzab (the Confederates).

When they came upon you
from above you and from below you, and when the eyes grew wild and the
hearts reached to the throats, and you were harboring doubts about Allah.
There, the believers were tried and shaken with a mighty shaking. And when
the hypocrites and those in whose hearts is a disease (of doubts) said:
"Allah and His Messenger promised us nothing but delusion!'' (33:10-12)

2:216
Fighting is ordained for you (Muslims) though you dislike it, and it may
be that you dislike a thing which is good for you and that you like a
thing which is bad for you. Allah knows but you do not know.

In this Ayah, Allah made
it obligatory for the Muslims to fight in Jihad
against the evil of the enemy who transgress against Islam.

Az-Zuhri said,

"Jihad
is required from every person, whether he actually joins the fighting or
remains behind. Whoever remains behind is required to give support, if
support is warranted; to provide aid, if aid is needed; and to march
forth, if he is commanded to do so. If he is not needed, then he remains
behind.''

There is no Hijrah (migration from Makkah to
Al-Madinah) after the victory, but only Jihad
and good intention. If you were required to march forth, then march forth.

Allah's statement:

... وَهُوَ كُرْهٌ لَّكُمْ ...

...though you dislike it,

means, `Fighting is
difficult and heavy on your hearts.'

Indeed, fighting is as
the Ayah describes it, as it includes
being killed, wounded, striving against the enemies and enduring the
hardship of travel.

Allah then said:

... وَعَسَى أَن تَكْرَهُواْ شَيْئًا
وَهُوَ خَيْرٌ لَّكُمْ ...

...and it may be that you
dislike a thing which is good for you,

meaning, fighting is
followed by victory, dominance over the enemy, taking over their lands,
money and offspring.

Allah continues:

... وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ...

...and that you like a
thing which is bad for you.

This Ayah is general in meaning.

Hence, one might covet
something, yet in reality it is not good or beneficial for him, such as
refraining from joining the Jihad, for
it might lead to the enemy taking over the land and the government.

Then, Allah said:

... وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
﴿٢١٦﴾

Allah knows, but you do
not know.

meaning, He has better
knowledge than you of how things will turn out to be in the end, and of
what benefits you in this earthly life and the Hereafter. Hence, obey Him
and adhere to His commands, so that you may acquire the true guidance.

Say, "Fighting therein is a great
(transgression) but a greater (transgression) with Allah is to prevent
mankind from following the way of Allah, to disbelieve in Him, to prevent
access to Al-Masjid Al-Haram (at Makkah), and to drive out its
inhabitants, and Al-Fitnah is worse than killing.''

And whosoever of you turns back from his
religion and dies as a disbeliever, then his deeds will be lost in this
life and in the Hereafter, and they will be the dwellers of the Fire. They
will abide therein forever.

2:218 Verily, those who have believed, and
those who have emigrated (for Allah's religion) and have striven hard in
the way of Allah, all these hope for Allah's mercy. And Allah is
Oft-Forgiving, Most-Merciful.

Say, "Fighting therein is a great (transgression) but a
greater (transgression) with Allah is to prevent mankind from following
the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid
Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is
worse than killing.''

And they will never cease fighting you until they turn you
back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies
as a disbeliever, then his deeds will be lost in this life and in the
Hereafter, and they will be the dwellers of the Fire. They will abide
therein forever.

Ibn Abu Hatim reported
that Jundub bin Abdullah said:

Allah's Messenger assembled a group of men
under the command of Abu Ubaydah bin Jarrah. When he was about to march,
he started crying for the thought of missing Allah's Messenger.
Consequently, the Messenger relieved Abu Ubaydah from command, appointed
Abdullah bin Jahsh instead, gave him some written instructions and
commanded him not to read the instructions until he reached such and such
area. He also said to Abdullah:

لَا تُكْرِهَنَّ أَحَدًا
عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك

Do not compel any of your
men to continue marching with you thereafter.

When Abdullah read the
instructions, he recited Istirja`

(saying, `Truly! to Allah we
belong and truly, to Him we shall
return'; (2:156)) and said, "I hear and obey
Allah and His Messenger.''

He then told his companions the story and read
the instructions to them, and two men went back while the rest remained.

Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and
killed him not knowing that that day was in Rajab or
Jumadi (where Rajab is the Sacred Month).

The polytheists said to the Muslims, "You have committed
murder in the Sacred Month.''

Abdul-Malik bin Hisham,
who compiled the Sirah (life story of the Prophet), related that Ziyad
bin Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani
wrote in his book on the Sirah,

"Allah's Messenger sent Abdullah bin Jahsh bin Riyab Al-Asadi in
Rajab, after he (the Prophet) came back from
the first battle of Badr. The Prophet sent eight people with him, all from
among the Muhajirun and none from the
Ansar.

He also gave him some
written instructions and ordered him not to read them until he marched for
two days. Abdullah should then read the instructions and march to
implement them, but should not force any of those who were with him to
accompany him.

When Abdullah bin Jahsh marched for two days, he opened
and read the (Prophet's) instructions, "When you read these instructions,
march until you set camp at Nakhlah between Makkah and At-Ta'if. There,
watch the movements of the caravan of Quraysh and collect news about them
for us.''

When Abdullah bin Jahsh read the document, he said, "I hear and
obey.''

He then said to his companions, "Allah's Messenger has commanded
me to march forth to Nakhlah to watch the movements of the caravan of
Quraysh and to inform him about their news. He has prohibited me from
forcing any of you (to go with me). So, those who seek martyrdom, they
should march with me. Those who dislike the idea of martyrdom, let them
turn back. Surely, I will implement the command of Allah's Messenger.''

He and his companions
continued without any of them turning back.

Abdullah entered the Hijaz area (western Arabia)
until he reached an area called Buhran, close to Furu. There, Sa`d bin
Abu Waqqas and Utbah bin Ghazwan lost the camel that they were riding in
turns, and they went back to search for it while Abdullah bin Jahsh and
the rest of his companions continued until they reached Nakhlah.

Then, a
caravan belonging to the Quraysh passed by carrying raisins, food stuff
and some trade items for the Quraysh.

Amr bin Hadrami, whose name was
Abdullah bin Abbad, was in the caravan, as well as Uthman bin Abdullah
bin Al-Mughirah and his brother Nawfal bin Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan,
a freed slave of Hisham bin Al-Mughirah. When they saw the Companions they
were frightened, but when they saw Ukkashah
bin Mihsan their fears subsided, since his head was shaved. They said,
"These people seek the Umrah, so there is no need to fear them.''

The Companions conferred
among themselves. That day was the last day in the (sacred) month of
Rajab. They said to each other, "By Allah! If you let them pass, they will
soon enter the Sacred Area and take refuge in it from you. If you kill
them, you will kill them during the Sacred Month.''

They at first
hesitated and did not like to attack them. They then began encouraging
themselves and decided to kill whomever they could among the disbelievers
and to confiscate whatever they had.

Hence, Waqid bin Abdullah At-Tamimi
shot an arrow at Amr bin Al-Hadrami and killed him. Uthman bin Abdullah
and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin Abdullah was
able to outrun them in flight.

Later on, Abdullah bin Jahsh and his
companions went back to Allah's Messenger in Al-Madinah with the caravan
and the two prisoners.

Ibn Ishaq went on:

I was told that some members of
the family of Abdullah bin Jahsh said that Abdullah said to his
companions: "Allah's Messenger will have one-fifth of what we have
confiscated.''

This occurred before Allah required one-fifth for His
Messenger from the war booty. So, Abdullah designated one-fifth of the
caravan for Allah's Messenger and divided the rest among his companions.

Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's
Messenger, he said to them:

مَا أَمَرْتُكُمْ
بِقِتَالٍ فِي الشَّهْرِ الْحَرَام

I have not commanded you
to conduct warfare during the Sacred Month.

He left the caravan and
the two prisoners alone and did not take any share of the war booty.

When Allah's Messenger
did that, the soldiers from the attack were concerned and felt that they
were destroyed, and their Muslim brethren criticized them for what they
did.

The Quraysh said that Muhammad and his Companions violated the
sanctity of the Sacred Month and shed blood, confiscated property and took
prisoners during it. Those who refuted them among the Muslims who remained
in Makkah replied that the Muslims had done that during the month of Shaban (which is not a sacred month).

Meanwhile, the Jews were pleased
about what happened to Allah's Messenger. They said, `Amr bin Hadrami
was killed by Waqid bin Abdullah:

`Amr, means the war has started,
Hadrami means the war has come, as for
Waqid (bin Abdullah): the war has
raged (using some of the literal meanings of these names to support their
fortune-telling!).''

But, Allah made all that
turn against them.

The people continued
talking about this matter, then Allah revealed to His Messenger:

Say, "Fighting therein is
a great (transgression) but a greater (transgression) with Allah is to
prevent mankind from following the way of Allah, to disbelieve in Him, to
prevent access to Al-Masjid Al-Haram
(at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.

This Ayah means,

`If you had killed during
the Sacred Month, they (disbelievers of Quraysh) have hindered you from
the path of Allah and disbelieved in it. They also prevented you from
entering the Sacred Mosque, and expelled you from it, while you are its
people, أَكْبَرُ عِندَ اللّهِ (...a greater
(transgression) with Allah) than killing whom you killed among them. Also: وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْل... (...and
Al-Fitnah is
worse than killing) means, trying to force the Muslims to revert from
their religion and re-embrace Kufr after they had believed, is worse with
Allah than killing.'

And they will never cease
fighting you until they turn you back from your religion (Islamic
Monotheism) if they can.

So, they will go on
fighting you with unrelenting viciousness.

Ibn Ishaq went on:

When
the Qur'an touched this subject and Allah brought relief to the Muslims
instead of the sadness that had befallen them, Allah's Messenger took
possession of the caravan and the two prisoners.

The Quraysh offered to
ransom the two prisoners, Uthman bin Abdullah and Hakam bin Kaysan.

Allah's Messenger said:

لَا نَفْدِيكُمُوهُمَا
حَتَّى يَقْدَمَ صَاحِبَانَا

We will not accept your
ransom until our two companions return safely.

meaning Sa`d bin Abu
Waqqas and Utbah bin Ghazwan, "For we fear for their safety with you. If
you kill them, we will kill your people.''

Later on, Sa`d and Utbah
returned safely and Allah's Messenger accepted the Quraysh's ransom for
their prisoners.

As for Al-Hakam bin Kaysan, he became Muslim and his
Islam strengthened. He remained with Allah's Messenger until he was
martyred during the incident at Bir Ma`unah (when the Prophet sent seventy
Companions to Najd to teach them Islam, but Banu Sulaim killed them all
except two).

As for Uthman bin Abdullah, he went back to Makkah and
died there as a disbeliever.

Ibn Ishaq went on:

When
Abdullah bin Jahsh and his companions were relieved from their depressing
thoughts after the Qur'an was revealed about this subject, they sought the
reward of the fighters (in Allah's way). They said, "O Messenger of Allah!
We wish that this incident be considered a battle for us, so that we gain
the rewards of the Mujahidin.''

Verily, those who have
believed, and those who have emigrated (for Allah's religion) and have
striven hard in the way of Allah, all these hope for Allah's mercy. And
Allah is Oft-Forgiving, Most Merciful.

Hence, Allah has greatly
elevated their hopes of gaining what they had wished for.

And Allah knows (the one) who means
mischief (e.g., to swallow their property) from (the one) who means good
(e.g., to save their property). And if Allah had wished, He could have put
you into difficulties. Truly, Allah is All-Mighty, All-Wise.''

Say: "In them is a great sin, and (some) benefits for men,
but the sin of them is greater than their benefit.''

Imam Ahmad recorded that
Abu Maysarah said that;

Umar once said, "O Allah! Give us a clear ruling
regarding Al-Khamr!'' Allah sent down the Ayah of
Surah Al-Baqarah:
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ
قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ
(They ask you (O Muhammad) concerning alcoholic drink and gambling. Say: "In them is a great
sin...). Umar was then summoned and the Ayah was recited to him.

Yet, he still said, "O Allah! Give us a clear ruling regarding
Al-Khamr.''

Then, this Ayah that is in
Surah An-Nisa' was revealed:
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ
سُكَارَى (O you who believe!
Approach not As-Salah (the prayer) when you are in a drunken state),
(4:43).

Then, when the prayer was
called for, a person used to herald on behalf of Allah's Messenger, "No
drunk person should attend the prayer.''

Umar was summoned again and the
Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear
ruling regarding Al-Khamr.''

Then, the Ayah (5:91) that is in Surah Al-Ma'idah
was revealed, Umar was again summoned and the Ayah was recited to him.
When he reached: فَهَلْ أَنتُم مُّنتَهُونَ (So, will you not then
abstain) (5:91) he said, "We did abstain, we did abstain.''

This is also
the narration that Abu Dawud, At-Tirmidhi and An-Nasa'i collected in their
books.

Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators
for this Hadith is sound and authentic. We will mention this
Hadith again
along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in
Surah Al-Ma'idah:

Intoxicants and
gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's
handiwork. So avoid (strictly all) that (abomination) in order that you
may be successful. (5:90)

Allah said:

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ
...

They ask you (O Muhammad)
concerning alcoholic drinks and gambling.

As for Al-Khamr, Umar
bin Khattab, the Leader of the faithful, used to say, "It includes all
what intoxicates the mind.''

We will also mention this statement in the
explanation of Surah Al-Ma'idah, along with the topic of gambling.

Allah said:

...
قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ
وَمَنَافِعُ لِلنَّاسِ
...

Say: In them is a great
sin, and (some) benefits for men.

As for the harm that the
Khamr and gambling cause, it effects
the religion.

As for their benefit, it
is material, including benefit for the body, digesting the food, getting
rid of the excrements, sharpening the mind, bringing about a joyous
sensation and financially benefiting from their sale.

Also, (their benefit
includes) earnings through gambling that one uses to spend on his family
and on himself. Yet, these benefits are outweighed by the clear harm that
they cause which affects the mind and the religion.

This is why Allah said:

...
وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا
...

...but the sin of them is
greater than their benefit.

This Ayah was the
beginning of the process of prohibiting Khamr, not
explicitly, but it only
implied this meaning. So when this Ayah was recited to Umar, he still
said, "O Allah! Give us a clear ruling regarding Al-Khamr.''

Soon after,
Allah sent down a clear prohibition of Khamr in
Surah Al-Ma'idah:

O you who believe!
Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab,
and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly
all) that (abomination) in order that you may be successful.

Shaytan wants
only to excite enmity and hatred between you with intoxicants (alcoholic
drinks) and gambling, and hinder you from the remembrance of Allah and
from As-Salah (the prayer). So, will you not then abstain! (5:90-91)

We will mention this
subject, by the will of Allah, when we explain Surah Al-Ma'idah.

Start with yourself and
grant it some charity. If anything remains, then spend it on your family.
If anything remains, then spend it on your relatives. If anything remains,
then spend it like this and like that (i.e., on various charitable
purposes).

Thus Allah makes clear to
you His Ayat in order that you may
give thought. In (to) this worldly life and in the Hereafter.

meaning, just as He
stated and explained these commandments for you, He also explains the rest
of His Ayat regarding the commandments
and His promises and warnings, so that you might give thought in this life
and the Hereafter.

Ali bin Abu Talhah said
that Ibn Abbas commented,

"Meaning about the
imminent demise and the brevity of this life, and the imminent
commencement of the Hereafter and its continuity.''

Say: "The best thing is
to work honestly in their property, and if you mix your affairs with
theirs, then they are your brothers. And Allah knows him who means
mischief (e.g., to swallow their property) from him who means good (e.g.,
to save their property). And if Allah had wished, He could have put you
into difficulties.

Ibn Jarir reported that
Ibn Abbas said,

"When the Ayat: وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ
أَحْسَنُ (And come not near to the
orphan's property, except to improve it), (6:152) and إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى
ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا (Verily, those who
unjustly eat up the property of orphans, they eat up only fire into their
bellies, and they will be burnt in the blazing Fire!) (4:10) were
revealed, those who took care of some orphans, separated their food and
drink from the orphans' food and drink. When some of the orphans' food and
drink remained, they would keep it for them until they eat it or otherwise
get spoiled.

This situation was
difficult for them and they mentioned this subject to Allah's Messenger.

And they ask you
concerning orphans. Say: "The best thing is to work honestly in their
property, and if you mix your affairs with theirs, then they are your
brothers.

Hence, they joined their food and drink with the food and drink
of the orphans.''

This Hadith was also collected by Abu Dawud, An-Nasa'i
and Al-Hakim in his Mustadrak.

Several others said similarly about the
circumstances surrounding the revelation of the Ayah (2:220), including
Mujahid, Ata, Ash-Sha`bi, Ibn Abu Layla, Qatadah and others among the
Salaf and those after them.

Ibn Jarir reported that
Aishah said,

"I dislike that an
orphan's money be under my care, unless I mix my food with his food and my
drink with his drink.''

Allah said:

... قُلْ إِصْلاَحٌ لَّهُمْ
خَيْرٌ ...

Say: The best thing is to
work honestly in their property.

meaning, on the one hand
(i.e., this is required in any case).

Allah then said:

... وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ...

...and if you mix your
affairs with theirs, then they are your brothers.

meaning, there is no harm
if you mix your food and drink with their food and drink, since they are
your brothers in the religion.

This is why Allah said
afterwards:

... وَاللّهُ يَعْلَمُ الْمُفْسِدَ مِنَ
الْمُصْلِحِ ...

And Allah knows (the one)
who means mischief (e.g., to swallow their property) from (the one) who
means good (e.g., to save their property).

meaning, He knows those
whose intent is to cause mischief or righteousness.

He also said:

... وَلَوْ شَاء اللّهُ لأعْنَتَكُمْ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ﴿٢٢٠﴾

And if Allah had wished,
He could have put you into difficulties. Truly, Allah is All-Mighty,
All-Wise.

meaning, if Allah wills,
He will make this matter difficult for you. But, He made it easy for you,
and allowed you to mix your affairs with the orphans' affairs in a way
that is better.

Similarly, Allah said:

وَلاَ تَقْرَبُواْ مَالَ
الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ

And come not near to the
orphan's property, except to improve it. (6:152)

Allah has thus allowed
spending from the orphan's estate by its executor, in reasonable
proportions, on the condition that he has the intention to compensate the
orphan later on, when he can afford it. We will mention about it in detail
in Surah An-Nisa by Allah's will.

Those (Mushrikin) invite you to the Fire, but Allah invites (you) to
Paradise and forgiveness by His leave, and makes His Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) clear to mankind
that they may remember.

(Lawful to you in
marriage) are chaste women from those who were given the Scripture (Jews
and Christians) before your time when you have given their due dowry,
desiring chastity (i.e., taking them in legal wedlock) not committing
illegal sexual intercourse. (5:5)

"Allah has excluded the
women of the People of the Scripture.'' This is also the explanation of
Mujahid, `Ikrimah, Sa`id bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin
Aslam and Ar-Rabi` bin Anas and others.

Some scholars said that;

the Ayah is exclusively talking about idol
worshippers and not the People of the Scripture, and this meaning is
similar to the first meaning we mentioned.

Allah knows best.

Abu Jafar bin Jarir (At-Tabari)
said, after mentioning that there is Ijma that marrying women from the
People of the Scripture is allowed,

"Umar disliked this practice so that
the Muslims do not refrain from marrying Muslim women, or for similar
reasons.''

An authentic chain of narrators stated that Shaqiq said:

Once
Hudhayfah married a Jewish woman and Umar wrote to him, "Divorce her.''

He wrote back, "Do you claim that she is not allowed for me so that I
divorce her?''

He said, "No. But, I fear that you might marry the whores
from among them.''

Ibn Jarir related that Zayd bin Wahb said that;

Umar bin Khattab said,
"The Muslim man marries the Christian woman, but the Christian man does
not marry the Muslim woman.''

This Hadith has a stronger, authentic chain of
narrators than the previous Hadith.

Ibn Abu Hatim said that;

Ibn Umar disliked marrying the women from the People of the Scripture. He
relied on his own explanation for the Ayah: وَلاَ
تَنكِحُواْ الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ (And do not marry Al-Mushrikat
(female idolators) till they believe (worship Allah Alone).

Al-Bukhari also reported
that Ibn Umar said,

"I do not know of a
bigger Shirk than her saying that Jesus is her Lord!''

Say: "That is an
Adha, therefore, keep away from women
during menses and go not in unto them till they are purified.''

Imam Ahmad recorded that
Anas said that;

the Jews used to avoid their menstruating women, they would
not eat, or even mingle with them in the house. The Companions of the
Prophet asked about this matter and Allah revealed: وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ
قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ
تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ (They ask you concerning
menstruation. Say: "That is an Adha, therefore, keep away from women
during menses and go not in unto them till they are purified).

Allah's Messenger said:

اصْنَعُوا كُلَّ شَيْءٍ
إِلَّا النِّكَاح

`Do everything you wish,
except having sexual intercourse.

When the Jews were told
about the Prophet's statement, they said, "What is the matter with this
man He would not hear of any of our practices, but would defy it.''

Then, Usayd bin Hudayr
and Abbad bin Bishr came and said, "O Messenger of Allah! The Jews said
this and that, should we have sex with our women (meaning, during the
menstruation period)''

The face of Allah's
Messenger changed color, until the Companions thought that he was angry
with them. They left.

Soon after, some milk was
brought to Allah's Messenger as a gift, and he sent some of it for them to
drink. They knew then that Allah's Messenger was not angry with them.

Muslim also reported this
Hadith.

Allah said:

...
فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ
...

...therefore, keep away
from women during menses,

meaning, avoid the sexual
organ.

The Prophet said:

اصْنَعُوا كُلَّ شَيْءٍ
إِلَّا النِّكَاح

Do anything you wish
except having sexual intercourse.)

This is why most of the
scholars said that it is allowed to fondle the wife, except for having
sexual intercourse (when she is having her menses).

Abu Dawud reported that
Ikrimah related to one of the Prophet's wives that she said that;

whenever the Prophet
wanted to fondle (one of his wives) during her menses, he would cover her
sexual organ with something.

Abu Jafar bin Jarir
related that;

Masruq went to Aishah and
greeted her, and Aishah greeted him in return. Masruq said, "I wish to ask
you about a matter, but I am shy.''

She replied, "I am your
mother and you are my son.''

He said, "What can the
man enjoy of his wife when she is having her menses?''

She said, "Everything
except her sexual organ.''

This is also the opinion
of Ibn Abbas, Mujahid, Al-Hasan and Ikrimah.

One is Allowed to Sleep next to his Wife and
to Eat with Her (when she is having her menses)

Aishah
said,

"Allah's Messenger used to ask me to wash his hair while I was
having the menses. He would lay on my lap and read the Qur'an while I was
having the period.''

It is also reported in
the Sahih that Aishah said,

"While having the menses,
I used to eat from a piece of meat and give it to the Prophet who would
eat from the same place I ate from. I used to have sips of a drink and
would then give the cup to the Prophet who would place his mouth where I
placed my mouth.''

It is also reported in
the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said,

"Whenever
the Prophet wanted to fondle any of his wives during the periods (menses),
he used to ask her to wear an Izar (a sheet covering the lower-half of the
body).''

And when they have
purified themselves, then go in unto them as Allah has ordained for you.

indicates that men should
have sexual intercourse with their wives after they take a bath.

The scholars agree that
the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to
use water, before she is allowed to have sexual intercourse with her
husband, after the monthly period ends.

Ibn Abbas said:

حَتَّىَ يَطْهُرْنَ "(till they are purified)
means from blood, and,

فَإِذَا تَطَهَّرْنَ (And when they have
purified themselves) means with water.''

This is also the Tafsir of
Mujahid, Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sa`d and
others.

Anal Sex is prohibited

Allah said:

...
مِنْ حَيْثُ أَمَرَكُمُ اللّهُ
...

...as Allah has ordained
for you.

Ibn Abbas, Mujahid and
other scholars have stated that;

this refers to Al-Farj (the vagina)

Therefore, anal sex is prohibited, as we will
further emphasize afterwards, Allah willing.

Abu Razin, Ikrimah and
Ad-Dahhak and others said that: فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ (...then go in unto them
as Allah has ordained for you) means,